Search results

1

Sola Scriptura – eine Anfrage an das Bibelverständnis Martin Luthers

100%

Schwendemann W.

Rocznik Teologiczny

|

2017

|

vol. 03

549-574

DE

Für Martin Luther ist allein die Heilige Schrift Grundlage des christlichen Glaubens – „Sola scripura“ – nicht die Tradition der Kirche, der er sehr kritisch gegenüberstand. Grundlegend war für ihn dabei „sein Verständnis von Christus und sein Verständnis paulinischer Rechtfertigungsbotschaft “. Das Lesen und Hören der biblischen Texte hatte auf ihn eine befreiende Wirkung. Die Gefahr dabei ist, dass dies exklusiv verstanden werden könnte, und die Bedeutung der Glaubensgeschichte Israels für die christliche Bibelauslegung ausgeblendet wird, wie es bei Martin Luther der Fall war. Er stellte sich sehr scharf gegen die jüdische Auslegung, da deren Sichtweise auf die Texte des Ersten Testaments, seiner Meinung nach das Verständnis der Heilsbotschaft bzw. die Christusbotschaft des Ersten Testaments verdunkeln würden. Die Befreiungserfahrung in der Verkündigung des Evangeliums ist zuerst die Fokussierung des Heilshandels Gottes, das weder exklusiv noch inklusiv zu verstehen ist, sondern kommunikativ-dialogisch. Hier ist nicht entscheidend, welche Religionszugehörigkeit letztlich mitgebracht wird, sondern allein das auf Gott Vertrauenkönnen wie Abraham.

EN

Martin Luther was pretty much in opposition to traditions of the church. Th is is because he took the Scripture as sole foundation and basis for (his) Christian faith – “sola scriptura”. “His understanding of Christ as well as his understanding of Paul’s doctrine of justifi cation” was of central importance for Luther. Reading the Bible and listening to biblical texts had releasing and liberating effects on him. Yet, people have to be aware of the danger that these scriptural texts can be interpreted exclusively in a way that one forgets about the meaning of Israel’s history and faith for Christianity. Th at was one of Martin Luther’s great misunderstandings. He was in opposition to the Jewish exegesis because he thought that this could have clouded the believer’s perspective on the Jesus’ message of salvation as well as on the message of Christ as revealed in the First Testament. Experiencing liberation through the proclamation of the Gospel fi rst of all implies the focus on God’s saving work. Th is again should neither be understood exclusively nor inclusively but in a communicative and dialogic form. It is not important which religious denomination people belong to, but rather that they can trust God like Abraham did.

2

Kazanie Marcina Lutra na poświęcenie kościoła zamkowego w Torgawie

94%

Sojka J., Sojka E.

Gdański Rocznik Ewangelicki

|

2017

|

vol. 11

159-188

EN

The main part of the article „Martin Luther’s Sermon at the Dedication of the Castle Church in Torgau” is a translation to Polish of the Reformer’s sermon on the 5th of October 1544 to the text from Luke 14:1-11. It was delivered during the ceremony of consecration of one of the first churches built from the beginning as an evangelical temple. The text of the translation is accompanied by an introduction, which discusses the church in Torgau and the circumstances of its consecration, as well as a commentary that includes the main threads of M. Luther’s sermon, which include: definition of an evangelical service, questions of remembering the Sunday, and the social structure based on various vocations.

3

Připomínání reformačního jubilea v Německu 2007–2017: poznámky a příklady

94%

Zdichynec J.

Historie – Otázky – Problémy (History, Issues, Problems)

|

2017

|

vol. 9

|

issue 2

159-165

EN

The study contemplates diverse forms of marking the beginning of Lutheran Reformation as they took place during so called Luther’s Decade (2007–2017). It mentions academic conferences, exhibitions and current publications on this theme and considers to what extent they are influenced by interests of the state and by social demand.

4

Przedreformacyjna teologia Jana Husa

94%

Sojka J.

Gdański Rocznik Ewangelicki

|

2015

|

vol. 9

9-23

EN

The article „Pre-Reformation theology of Jan Hus” presents, in its first part, life and work of Jan Hus, showing engagement of the Czech theologian in the Czech reformation-national movement of the 16th century. The second part focuses on presenting the content of Jan Hus’s most important theological work – the treaty De ecclesia – pointing, among others, to the use by him of the notion of church as a communion of the chosen and criticism of reducing the concept of church to its institutional form. The third part shows, how Jan Hus’s person and work were received by the Wittenberg Reformation, and especially by Martin Luther who, in his attitude towards the Czech reformer, underwent certain evolution from initial aversion to accepting the reformation movement as a continuation of the work started in Prague.

5

VORLUTHERSCHE UND LUTHERSCHE BIBELÜBERSETZUNGEN. VERSUCH EINES VERGLEICHS ANHAND VON AUSGEWÄHLTEN TEXTABSCHNITTEN

94%

Owsiński P.

Germanica Wratislaviensia

|

2011

|

vol. 133

145-159

EN

The article hereunder presents a human yearning for the God’s words, which had been so strong that eventually led to important changes in the history of Europe. It cannot be forgotten, that the changes were accompanied by strong emotions, which sometimes got out of control. The central part of work is concerned with the most famous Bible translator – Martin Luther, whose contribution to the history of Bible translations and the history of Germany and Europe is unquestionable. His achievement contributed to development of the new high German language. Moreover, he left in it a set of words and expressions which were bound to extinct, but thanks to him, are still in use. The last chapter introduces a comparison of chosen extracts from different Bible translations (Mentelin- Bibel – 1466, Otmar-Bibel – 1507, Luther-Bibel – 1522, 1534, 1546) and aims to present the motivation of Luther to make the work of his life understandable to as many Germans as possible. Moreover, there are two extracts from the Luther’s translations (1522 and 1546) which clearly demonstrate a passion to make his work as close to ideal as possible.

6

Aby słowo Boże dzięki śpiewowi wśród ludzi przebywało

94%

Wojciechowska K.

Gdański Rocznik Ewangelicki

|

2017

|

vol. 11

189-196

EN

The article presents Martin Luther, the Reformer as a musician and theologian of music. From his early age, Luther played the lute well, later on also the flute and sang.When Luther studied in Eisenach, he had music lessons. Because music was taught in a mathematical manner, Luther acquired good understanding of the theory of harmonics. He learned to distinguish between different musical genres. In the monastery, already as a monk, he could refine his skills. Later on Lutherwas able to transcribe and adapt folk melodies (contrafactum) and to harmonise them as well as to write music for psalms. The Reformer himself composed 36 hymns for German texts. As Luther reformed the liturgy, he accorded full importance to the sermon as well as to community singing. The singing was defined as an assertion of faith and spiritual commentary on biblical texts.Music was at the heart of the Lutheran Reformation. Luther’s theology of music is formed through the conviction that music is a particularly beautiful and unique offering of the divine creation. „Music is a gift from God and next to theology” – wrote Luther.Music also moves human hearts. To bring people joy and to praise the Lord is the music’s true task and service.

7

Schelling and Luther

84%

Wirth J. M.

Theological Research. A Journal of Systematic Theology

|

2017

|

vol. 5

EN

Although it would be a stretch to consider FWJ Schelling a Lutheran, he shared some critical features of Luther’s critical engagement with Catholicism. This essay engages this mutual confrontation, and then discusses the new horizon, what Schelling dubs the Johanine Church, the church for everyone and everything, that is the latent promise of the Lutheran (and Pauline) confrontation with the Petrine (or Catholic) Church. As such, this essay is an exercise in what Schelling called philosophical religion, a fruit of his late turn to positive philosophy.

8

Reformatio – Annäherung and das Wesentliche. Überlegungen zu den Grundfesten christlichen Glaubens

84%

Schwendemann W.

Rocznik Teologiczny

|

2016

|

vol. 58

|

issue 4

545-582

DE

Für Martin Luther war besonders wichtig, dass der sündige Mensch durch die Annahme und Gnade Gottes gerechtfertigt wird; dies mache den Menschen frei von Sünde, und gleichzeitig auch frei zum Dienst am Nächsten. Der Mensch werde befähigt, überhaupt Werke vollbringen zu können – sie sind die Folgen des christlichen Glaubens, aber nicht dessen Voraussetzung. Die christliche Freiheit soll in den sozialen Bezügen gelebt und gestaltet werden –aus einer inneren Haltung der beschenkten Freiheit heraus und nicht, um vor Gott oder Anderen gut dazustehen. Dieses befreiende Freiheitsverständnis der Reformatoren unterscheidet sich stark vom Freiheitsverständnis der heutigen Gesellschaft, „das Freiheit als Ausdruck menschlicher Leistungsfähigkeit interpretiert oder an Tätigkeiten wie Selbstverwirklichung rückbindet“. Dagegen ist Freiheit im Sinne Luthers an etwas gebunden, den Nächsten im Blick zu haben. Erst im Anderen verwirklicht sich meine persönliche Freiheit – erst gelingende Beziehung zum Anderen setzt persönliche Freiheit in Kraft.

EN

Martin Luther considered it to be of particular importance that the sinner is justified by God’s acceptance and grace. He supposed that this frees people from sin and also serve their neighbours. People are enabled to do deeds as a consequence of their Christian faith but not as a premise for their faith. Christian freedom should be lived and exercised in social and personal relationships based on an inner attitude of gifted freedom and not be motivated by the wish to placate God or other persons. This freeing concept of liberty of the Protestant Reformers contrasts strongly with the prevalent concept of today’s society, “which interprets freedom as a manifestation of human performance or activities toward self-realisation”. In contrast, freedom in Luther’s sense is closely related to caring for one’s neighbour. My personal freedom is only achieved with other people – uplifting relationships with others empower personal freedom.

9

Historyczny kontekst powstania Katechizmów Lutra i Katechizmu Heidelberskiego

83%

Barański Ł.

Gdański Rocznik Ewangelicki

|

2014

|

vol. 8

52-66

EN

The two main streams of Reformation in the XVI century, although differentiated in many aspects, had one common point of reference. That particular ground, where the common goals took over the historically conditioned difference of interests, was based on the most important reformation catechisms – the Lutheran and Heidelberg catechisms. Created in 1528-29, Luther’s catechisms played a vital role not only in church and domestic teaching processes, but also in creating the basis for the doctrine of a new church organisation and in shaping the principles of social life. The important innovation of the Lutheran perspective in his catechism is presenting the Decalogue in material connection with its subsequent parts: Credo and Our Father. The logic behind that order reflects the message in Lutheran teachings of justification and forms the practice of Lutheran prayer life. The Heidelberg Catechism, commissioned by Frederick III, sovereign of the Electoral Palatinate in 1563 A.D. was also a work supporting the introduction of a new, evangelical-reformed church order in the Palatinate. The authors and the Prince were not only motivated by their concern about Christian upbringing of the young people, but also by the need to introduce changes to education, administration, army and the Church.

10

Marcina Lutra teologiczna definicja człowieka, czyli Dysputa o człowieku

83%

Toeplitz K.

Gdański Rocznik Ewangelicki

|

2017

|

vol. 11

224-234

EN

The above text consists of two parts. The first one contains translation of 40 theses of Martin Luther of 14 of January 1536, called Dispute Concerning Man written down for the Wittenberg University. The second part contains the commentary. It should be noted that Luther`s text enclosed here in full corresponds with The 95 Theses of 31th of October, 1517. The author of the Comment remarks, that Aristotle`s rational philosophical concept of man has its limits of theological nature. Theology formulates the tasks of reason that, despite the decay of man, must still perform its tasks, whereas theology overcomes one-sidedness of rationalism, pointing out to the aim and formulating the sense of human life that is impossible without reference to God. These problems are dealt with in the second part of the abovementioned forty theses, 20-40. There appears a clear thought, that while fighting with his own peccability, man depends on grace (sola gratia). Here L. refers to Paul`s Letter to the Romans (3, 28) and his commentary of Psalm 51. The further part of the commentary includes specific parts of the 40 theses, arranged respectively. In the concluding part, particular contemporary concepts of human being are listed, and, at the same time, general wider perspective of Lutheran concept of man is revealed.

11

Teologia Marcina Lutra w debacie Światowej Federacji Luterańskiej po roku 2010

83%

Sojka J.

Gdański Rocznik Ewangelicki

|

2016

|

vol. 10

122-138

EN

The article analyses the debate in the largest international organization of Lutheran Churches which takes place within the context of the 500th an-niversary of the Reformation that falls in 2017. Theological heritage of Mar-tin Luther is an important point of reference in areas such as herme¬neutics, ethics, political and social commitment, as well as work ethics, and economic life. Analysis of the Reformer’s theological thought in these areas is not only a reminder of key elements of his theology, but also an inspiring, critical actualisation of contemporary problems faced by the Lutheran Churches.

12

The ecumenical aspect of the justification of the sinner

83%

Medwid W.

Theological Research. A Journal of Systematic Theology

|

2015

|

vol. 3

57-74

EN

The aim of this article is to discuss the ecumenical aspect of justification. Martin Luther was of the opinion that the road to justification was only through faith and grace, expressed by the principle simul iustus et peccator. The Council of Trent emphasized that justification is not only the remission of sins but is also sanctification. Catholic-Lutheran ecumenical dialogue formally began after the Second Vatican Council, which resulted in a consensus regarding the basic truths of the doctrine of justification and likewise looked at the person of Martin Luther, his demands, and the reformation.

13

ПРОПОВЕДИ ЛЮТЕРА КАК СПОСОБ ТРАНСЛЯЦИИ ЕГО ОБРАЗОВАТЕЛЬНОЙ ПРОГРАММЫ

83%

Полякова М.

Conversatoria Litteraria

|

2020

|

vol. 14

|

issue XIV

29-39

PL

The article considers some aspects of the genesis of preaching as a special genre of oral creativity in the Christian tradition and its importance in the Protestant propaganda of the confessional period. According to the author, preaching was of paramount importance to Luther starting with the first steps of his revision of the Christian creed. The reformer used the sermon not only as an instruction in the faith, but also as a kind of translator of his educational program – because only through the training of the population could he, from his point of view, convey the faithful the “divine message” and the idea of salvation.

14

"Gott hat sein Evangelium auch durch die Musik gepredigt". Martin Luther, die Musik und das Kirchenlied

71%

Hüffmeier W.

Gdański Rocznik Ewangelicki

|

2016

|

vol. 10

9-20

PL

Artykuł omawia powstanie ewangelickiej muzyki kościelnej w XVI w. Za jej ojca uchodzi reformator Kościoła ks. dr Marcin Luter. Poeta H. Heine określił hymn „Warownym Grodem jest nasz Bóg” mianem Marsylianki Reformacji. Luter wychował się w muzykalnym środowisku szkolnym i zalecał nauczanie muzyki w szkołach wszystkich szczebli. Reformator obok przedmów do różnego rodzaju śpiewników, napisał 4 teksty poświęcone istocie pieśni ewangelickiej, gdzie odnajdujemy tezę, że muzyka jest dobrym dziełem samego Boga Stwórcy, co sprawia, że muzyka ze swej natury jest dobrym narzędziem zwiastowania Ewangelii. W jednym z listów Luter pisał wręcz, że obok teologii, to muzyka jest najlepszą sztuką niosącą pocieszenie serca. Pierwszą pieśń napisał Luter dopiero w roku 1523, równolegle do podjętego dzieła reformy liturgii ewangelickiej. Obok tzw. pieśni propagandowych Reformacji, ulubioną formą pieśni Lutra były parafrazy psalmów. Obok tego kolejną formą pieśni religijnej stworzonej w okresie Reformacji są pieśni katechizmowe. Tekst omawia również postać Elisabeth Cruciger, pierwszej pieśniarki Reformacji. Reformacja wyzwoliła potężny ruch, który wprowadził języki narodowe do liturgii i życia nabożeństwowego, to samo uczynił z muzyką, nadając je specyficzny, pobożnościowy rys wynikający z ducha ewangelickiej reformy kościelnej XVI w.

EN

The article presents origins of the Evangelical church music in the XVI century. Pastor Dr Martin Luther is regarded as the father this music. The poet H. Heine described the hymn “A mighty fortress is our God” as Mar-seillaise of the Reformation. Luther was brought up in his school musical circle and recommended teaching music at schools of all levels. The Reformer, apart from prefaces to all kinds of songbooks, wrote four texts dedicated to the essence of Evangelical song where we find a thesis that music is a good deed of the God -Creator Himself what makes that music in its very nature is a good instrument to proclaim the Gospel. In one of his letters Luther wrote indeed that apart from theology music is the best art bringing consolation for the heart. His first song, Luther wrote not earlier than in 1523 in parallel to the undertaken efforts to reform Evangelical liturgy. Apart from the so-called propaganda songs of Reformation Luther’s favourite songs were paraphrases of psalms. In addition, another form of religious song created in the times of Reformation are catechism songs. The article also depicts the person of Elisabeth Cruciger, the first Re-formation singer. Reformation triggered a mighty movement that introduced national languages to the liturgy and church services. This movement also transformed music giving it specific feature of piety emerging from the spirit of Evangelical church reformation in the XVI century.

15

Ogłoszenie, a nie „przybicie” 95 tez przez Marcina Lutra

71%

Sobeczko H. J.

Studia Oecumenica

|

2017

|

vol. 17

165-171

EN

In announcements of the 500th anniversary of Reformation in Poland very often appeared statements that Martin Luther nailed his 95 theses on indulgences on the door of the castle-church in Wittenberg (31.10.1517). However in the light of historical research, especially lead by prof. Erwin Iserloh († 1996), it is customary to say that on October 31st 1517 Martin Luther sent letters to his bishop Hieronymus Schultz in Brandenburg and to bishop Albrecht of Mainz. Luther asks there both prelates to concern of the theological correctness of the preachers, to remove the abuses in the “market of the indulgences” as well as to deepen theological doctrine on indulgences. The letter was neither aggressive nor insulting, but – contrary – full of courtesy. But Luther didn’t get any answer. The first to spread the information about the nailing of the theses and, indeed, to begin the legend was Luther’s collaborator and professor in Wittenberg, Philip Melanchthon († 1560). However, due to many causes and circumstances it would be difficult to determine the exact date of the beginning of Reformation, the symbolic date of October 31st 1517 has been commonly adopted.

PL

W zapowiedziach 500-lecia obchodów Reformacji w Polsce często pojawiały się stwierdzenia o przybiciu przez Marcina Lutra 95 tez o odpustach na drzwiach kościoła zamkowego w Wittenberdze 31 października 1517 r. Tymczasem w oparciu o badania naukowe historyków, zwłaszcza prof. Erwina Iserloha († 1996), powszechnie przyjmuje się, że 31 października 1517 r. Luter wysłał pisma do własnego biskupa ordynariusza Hieronima Schulza w Brandenburgu oraz do arcybiskupa Albrechta w Moguncji, w których prosił obu hierarchów, aby zatroszczyli się o poprawność teologiczną kaznodziejów odpustowych i usunęli nadużycia w handlu odpustami, a także wpłynęli na teologiczne pogłębienie nauki o odpustach. List nie był agresywny i obraźliwy, ale przeciwnie – pełen kurtuazji. Luter jednak nie doczekał się pozytywnej reakcji. Pierwszy, który podał informację o przybijaniu tez, a tym samym zapoczątkował samą legendę, był Filip Melanchton († 1560), współpracownik M. Lutra, od 1518 r. profesor w Wittenberdze. Powszechnie przyjmuje się jednak dzień 31 października 1517 r. za symboliczny początek Reformacji w Niemczech, gdyż z powodu wielu przyczyn i różnych okoliczności trudno określić dokładny i rzeczywisty początek Reformacji.

16

Víra působící skrze lásku. Pojetí vztahu víry a lásky u Martina Luthera v pohledu tzv. finské školy

71%

Šimr K.

Studia theologica

|

2021

|

issue 3

103-114

EN

This article presents the concept of the relationship between faith and love, orthodoxy and orthopraxy, i.e. love for God and neighbor in Martin Luther‘s theology. It is based on the results of research by the researchers of the so‑ called Finnish School of Luther Interpretation. This is defined by the view of the reformer‘s thinking, marked by German neo‑ Kantian theology, separating God‘s being and his actions, as well as by the perspective of the Formula Concordiae, emphasizing the forensic aspect of justification. Representatives of the Finnish school note the reformer‘s connection to patristic sources in the form of an emphasis on the genuine participation of the believer in Christ. Within it, the act of justification and the process of changing the believer are understood as two aspects of one event. In the introduction, attention is paid to the sources that shaped Luther‘s theology, and in the end to the possible implications for the theology of Christian action, especially diaconal practice.

17

V duchu pokání a vděčnosti: 500. výročí začátku reformace jako pozvání k prohloubení vzájemného společenství

71%

Svatoň R.

Studia theologica

|

2017

|

vol. 4

103-125

EN

The present text puts itself into the context of the 500 anniversary of the Reformation in 2017. The author provides an overview of the most important acts and documents connected with the preparation of the event. He initially attempts to sketch out a typology of various kinds of approaches which emerge when speaking of the issue. In connection with the political-cultural and confessional way of interpretation, he strengths the ecumenical dimension. The contribution subsequently provides impulses in order to support an ecumenically responsible and theologically founded approach, which the Christian might acquire in connection with the Year of the Reformation. As the crucial points, the two following perspectives are proposed: trust in God’s Providence and the ability to discern the gifts. The Reformation can contribute to the authentic reform of the Church and the restoration of unity among all Christians.

18

Clinical and Pastoral Implications of the Ministry of Martin Luther and the Protestant Reformation

71%

Judd D. K.

Open Theology

|

2016

|

vol. 2

|

issue 1

EN

While acknowledging that many theological beliefs and religious practices facilitate mental health and emotional stability, the major purpose of this paper is to identify and demonstrate that some of these same beliefs and practices can also contribute to mental instability if understood incorrectly and practiced unwisely. The unique content of this paper is a pastoral, clinical, and historical narrative concerning the relationships of religious belief and practice with the mental health of 16th century priest, pastor, professor, and Protestant reformer Martin Luther. Specifically, this paper discusses Luther’s personal experiences with mental and emotional instability, including depression and scrupulosity, and explores ways that discovering and embracing the principle of grace assisted him in dealing with his own mental and emotional crises. This paper also treats ways that both psychological and theological understanding of the relationship between the doctrinal principles of grace and human volition can assist both health care professionals and clergy to provide effective care to those they serve.

19

Efekt Lutra. Skutki reformacji w sferze mediów drukowanych i komunikowania

71%

Matykiewicz-Włodarska A.

Napis. Pismo poświęcone literaturze okolicznościowej i użytkowej

|

2019

|

vol. 25: Pamiątka, hołd, laudacja w literaturze i kulturze

180-195

EN

The aim of the article is to trace the consequences – often very distant in time – of the changes in the appearance, content and speed of circulation of publications initiated by Martin Luther. Striving to reach as many people as possible with his Reformation ideas, Luther used and creatively developed the possibilities offered to him by printing with the use of movable type that had been invented shortly before then. He made his publications more attractive in terms of graphics, made them shorter, sped up their circulation, changed their style for one that was more accessible for the reader; he abandoned the usage of Latin in favour of the commonly understood German language. All of this resulted in a real boom for the publishing market – the development of the printing sector, an enormous increase in the numbers of printed brochures and books, an improvement of their quality, the development of the book market and the education of masses of recipients of the printed word. Over time, it also accelerated the circulation of information, and led to the cre-ation of pre-journalistic forms. It was followed by an increase in literacy and the development of education – universal and uniform for both boys and girls. This had far-reaching consequences – raising the level of education of the whole society and the level of public debate, as well as encouraging a more active participation in the culture of books.

20

Marcin Luter z perspektywy ekumenicznych dialogów

71%

Hanc W.

Studia Oecumenica

|

2017

|

vol. 17

69-78

EN

Year 2017 marked by the 500th anniversary of Reformation would not exist without the seminal figure – the author of the unusual event in the history of the universal Church – that is considered the cause of schism in the Western Church. The event is presented in the light of the 50th anniversary of the inter-confessional ecumenical Lutheran-Catholic dialogues, among which the specific importance of the Report of the Lutheran-Roman Catholic Commission for Unity From Conflict to Communion (2013), is to be noted. The report deals with the Catholic-Lutheran commemoration of the Reformation in 2017. By taking into consideration various ecumenical dialogues, author of the paper decides to ask about the true image of dr Martin Luther and attempts to present him as a “witness of the Gospel and witness of Jesus Christ. At the end of his analysis, the author attempts to answer a question: who really was, and is today, Martin Luther.

PL

Rok 2017 – brzemienny w wydarzenie 500-lecia Reformacji – nie mógłby zaistnieć bez czołowej postaci, którą stanowi główny autor tego niezwykłego zdarzenia w dziejach Kościoła powszechnego, i której przypisuje się rozłam w łonie Kościoła zachodniego. Przedstawiający owo wydarzenie stara się to uczynić w 50-lecie międzywyznaniowych dialogów ekumenicznych luterańsko-katolickich, spośród których znaczący impuls należy odnieść do raportu luterańsko-rzymskokatolickiej Komisji Dialogu ds. Jedności Od konfliktu do komunii (2013), będący zarazem katolicko-luterańskim upamiętnieniem Reformacji w 2017 r. Stąd autor artykułu stara się na kanwie kilku dialogów ekumenicznych postawić pytanie o prawdziwy obraz dr. Marcina Lutra, zarysować głównego reformatora jako „świadka Ewangelii i świadka Jezusa Chrystusa” oraz podsumować całość przedłożenia, podejmując próbę odpowiedzi na pytanie: Kim właściwie był i kim jest dzisiaj Marcin Luter?

Refine search results

Sola Scriptura – eine Anfrage an das Bibelverständnis Martin Luthers

Kazanie Marcina Lutra na poświęcenie kościoła zamkowego w Torgawie

Připomínání reformačního jubilea v Německu 2007–2017: poznámky a příklady

Przedreformacyjna teologia Jana Husa

VORLUTHERSCHE UND LUTHERSCHE BIBELÜBERSETZUNGEN. VERSUCH EINES VERGLEICHS ANHAND VON AUSGEWÄHLTEN TEXTABSCHNITTEN

Aby słowo Boże dzięki śpiewowi wśród ludzi przebywało

Schelling and Luther

Reformatio – Annäherung and das Wesentliche. Überlegungen zu den Grundfesten christlichen Glaubens

Historyczny kontekst powstania Katechizmów Lutra i Katechizmu Heidelberskiego

Marcina Lutra teologiczna definicja człowieka, czyli Dysputa o człowieku

Teologia Marcina Lutra w debacie Światowej Federacji Luterańskiej po roku 2010

The ecumenical aspect of the justification of the sinner

ПРОПОВЕДИ ЛЮТЕРА КАК СПОСОБ ТРАНСЛЯЦИИ ЕГО ОБРАЗОВАТЕЛЬНОЙ ПРОГРАММЫ

"Gott hat sein Evangelium auch durch die Musik gepredigt". Martin Luther, die Musik und das Kirchenlied

Ogłoszenie, a nie „przybicie” 95 tez przez Marcina Lutra

Víra působící skrze lásku. Pojetí vztahu víry a lásky u Martina Luthera v pohledu tzv. finské školy

V duchu pokání a vděčnosti: 500. výročí začátku reformace jako pozvání k prohloubení vzájemného společenství

Clinical and Pastoral Implications of the Ministry of Martin Luther and the Protestant Reformation

Efekt Lutra. Skutki reformacji w sferze mediów drukowanych i komunikowania

Marcin Luter z perspektywy ekumenicznych dialogów